The thought that children should be given greater opportunity to participate meaningfully in affairs which concern them and to show their capacity for reasonable measured thoughts and choices has been displayed by many others (COHEN, 1980; FARSON, 1974; KENNEDY, 1992). It has also been suggested than in order to ensure that we are fair to all individuals, regardless of their age, that our primary consideration should be the capacity for decision making and agency. However, whether or not children are indeed (...) capable of this kind of decision-making and developed agency is greatly contested (most notably perhaps by Plato and Aristotle), and so too are the reasons for this. In what follows then, I will examine the ways in which children may be encouraged to gain this kind of agency, and what our role in facilitating this may be. Moreover, I will show that while difficult, it is possible to approach ‘teaching’ young people to become autonomous agents in ways that do not interfere with their agency, either presently or in a future-oriented sense. Establishing this is essential as in order to make authentic choices, and allow for holding individuals responsible for their choices, they must be a result of the deliberation of their own choices, and not some other influence, be that external or internal. Finally, in relation to educative aims as a whole, I will follow Seneca’s statement above: that education should go beyond inculcating only learning and practises that are of immediate use to the institutions in which they are learned. (shrink)

This paper claims that the edifice of philosophical practice bears prima facie resemblance to other counseling-dispensing professions—e.g. medicine, law, psychology, accountancy. It defends virtues of professionalism in philosophical practice against accusations of sophism, and also rejects social constructivism as a politically extreme form of sophistry. It concludes that, notwithstanding prima facie resemblance to other counseling professions, philosophical practice is foundationally distinct from them. When elaborated, this distinction complicates the notion of inculcating virtue in philosophical practice.

Student support services are the cardinal features of the Open and Distance Learning (ODL) System. In India, the Indira Gandhi National Open University (IGNOU), 13 state open universities and over 200 Distance Education Institutes (DEIs) attached to conventional universities and private/autonomous institutes offering programmes through the distance mode ( MHRD, 2013 ) have all created adequate provisions for learner support services and the systems, rules, regulations and norms have been put in place. However, it is significant that a learner in (...) the ODL system remains away from the teacher and the peer group. Thus, the learner feels isolated ( Das & Ghosh, 2011a ) and needs the empathy of all the functionaries concerned. It has been our experience at IGNOU that more often than not the functionaries fail to realize the value of a learner and the learner fails to understand the value attributed to him by the ODL system. Without such realization the rules and regulations lose their significance. Hence, inculcation of values is of paramount importance in the functioning of the ODL system. In this article we have discussed about ‘inculcation of values’ among the ‘learners’ as well as the ‘functionaries’ for developing ‘best practices’ in learner support services in the ODL system. The inputs are based primarily on direct experiences of the authors. (shrink)

When it comes to the establishment of an ethical corporate culture, there appear to be at least two inter-related foundational requirements: (1) the existence of an explicit set of core ethical values; and (2) the presence of ethical leadership, i.e., an ethical ‘tone at the top.’ Some companies appear, however, to have been more successful than others when it comes to establishing an appropriate ‘tone at the top’, i.e., leaders who behave according to an explicit set of core ethical values. (...) Building on previous values-based leadership research, this study examines the process of one Canadian-based firm’s initial efforts, following a series of embarrassing scandals and negative publicity, to inculcate values-based leadership via a set of core ethical values. (shrink)

That Hume 's theory can be interpreted in two widely divergent ways-as a version of sentimentalism and as an ideal observer theory-is symptomatic of a puzzle ensconced in Hume 's theory. How can the ground of morality be internal and motivating when an inference to the feelings of a spectator in "the general point of view" is typically necessary to get to genuine moral distinctions? This paper considers and rejects the suggestion that in moral education, for Hume, the inculcation (...) of morality internalizes the sentiments of the ideal observer. It ultimately offers a different resolution of the conflicting strains. (shrink)

In ‘Religious Upbringing Reconsidered’ Michael Hand revisits the debate on the right of parents to give their children a religious upbringing in a liberal context. According to him, the logical difficulty lies in the fact that parents cannot both impart religious beliefs and avoid indoctrination. While Peter Gardner and Jim Mackenzie have responded to Hand's paper and raised a number of pertinent issues, what is missing is a fuller treatment of indoctrination and belief inculcation for children. In this paper, (...) I argue that Hand's fallacy lies in his flawed understanding of indoctrination and belief inculcation: the inculcation of non-rational beliefs, far from being indoctrinatory, is in fact necessary for children in the process of growing up. (shrink)

Inspired by the debate about character between situationism and virtue ethics, I argue that John Doris's idea, ‘local trait’, offers a fresh insight into contemporary character education. Its positive variant, ‘local virtue’, signals an inescapable relay station of the gradual development of virtue, and serves as a promising point of departure for advanced growth. The idea of converting local virtues to more global ones is accordingly proposed to represent an empirically more realistic way of conceiving how to approach the ethical (...) ideal of global virtues. It helps to direct our gaze to the great intermediate developmental stages of virtue, which mark out a whole spectrum of virtues of varying degrees that fall short of full virtue. This new notion works together with the traditional Aristotelian account to provide a full account of how to effectively undertake the age-old educational business of the inculcation of virtues. (shrink)

Outstanding Academic Title, Choice, 1995 "What makes Lane's approach unique is that he weaves together different perspectives on the nature of school into a very colorful but informative and lucid tapestry that seeks the outer limits of free expression within the boundaries of the school context, always with an eye toward promoting the goal of inculcation of values, a worthy end for students and school officials alike." --Samuel M. Davis, Allen Post Professor of Law, University of Georgia *In a (...) 1969 landmark case, the U.S. Supreme Court ruled that the suspension of student for protesting the Vietnam War violated the First Amendment. *In 1972, the U.S. court of appeals upheld the suspension of black high school students for protesting the playing of "Dixie" at a pep rally. *In 1986, a U.S. district court ruled that the suspension of a student for directing a vulgar gesture at one of his school teachers in a fast-food restaurant was unconstitutional. On what grounds do public school students merit First Amendment protection? These three examples illustrate the broad range of litigation that has attempted to answer this question. Robert Wheeler Lane reviews the obstacles of this important issue and suggests a mix of protection and autonomy for students. Pulling together evidence about the aims of public education, the changing legal status of children, and the values underlying freedom of expression, Lane debates the relationship between constitutional litigation and the dual pursuits of academic excellence and classroom order. Ultimately, utilizing both lower court and Supreme Court decisions, he finds that independent student expression deserves considerable constitutional protection; student expression assisted by school officials (such as school-funded student newspapers) should be subject to some control; and nonstudent expression (such as a school's selection of library books) should be left largely to the school's discretion. His conclusions suggest that in forging First Amendment protection for public school students, strongly held positions need not be extreme. (shrink)

This article argues that lawyers have personal moral obligations to help ensure that no one who needs legal services goes without and hence that the practice of law should be seen as involving a calling to promote access to justice. One important aim of the law schools should thus be to inculcate in their students a sense of this calling and ideally to ensure that this notion of 'altru-ethical' professionalism becomes part of each lawyer's moral character. Drawing on educational theory, (...) studies on the impact of law clinics on students' ethical values and a survey of the attitudes towards a legal career, this article argues that the most effective way of inculcating such a sense of calling is through lengthy student involvement in live-client law clinics combined with ethics teaching and opportunities for reflection. It then describes a unique new degree, the University of Strathclyde Clinical LLB, which adopts a cradle to grave approach to the integration of ethics teaching and clinical experience into the standard law degree with the aim of increasing the chances of a sense of altruistic calling becoming part of a student's professional moral character. (shrink)

This chapter argues that simulations can, in certain contexts, play a significant role in cultivating character traits. If developing virtue requires practice, we must ask whether simulations can provide experiences comparable to those in the physical world. The chapter contends that simulations – especially extended reality (XR) simulations – possess properties such as context realism and perspectival fidelity that enable them to generate virtually real experiences. Because users experience these as if they were genuinely occurring, they can meaningfully contribute to (...) moral development. After examining how XR simulations can shape both virtuous and vicious character traits, the chapter turns to the normative question of whether simulations should be designed explicitly to foster virtue. It offers practical guidelines for ethically responsible XR design and considers the moral and structural limits of what such technologies can, and should, achieve. If virtue ethics is correct, then some games should neither be played nor created. (shrink)

Verity, discussed in Chapter 11, is not the whole story about pictorial realism. Other accounts of realism appeal to the relative informativeness of representations, the way in which perceiving them mimics our perception of their contents, and the extent to which they are of a standard kind. There is something right about each of these approaches, and this chapter sorts that out in light of the new account of depiction presented earlier.

Background Structured training in research integrity, research ethics and responsible conduct of research is one strategy to reduce research misconduct and strengthen reliability of and trust in scientific evidence. However, how researchers develop their sense of integrity is not fully understood. We examined the factors and circumstances that shape researchers’ understanding of research integrity. Methods This study draws insights from in-depth, semi-structured interviews with 33 researchers in the life sciences and medicine, representing three seniority levels across five research universities in (...) Switzerland. Results The results of this study indicate that early education, moral values inculcated by the family and participation in team sports were the earliest influences on notions of honesty, integrity and fairness among researchers. Researchers’ personality traits, including degree of ambition and internal moral compass, were perceived as critical in determining the importance they attributed to conducting research with high ethical standards. Positive and negative experiences in early research life also had a significant impact on their views regarding research integrity. Two thirds of the study participants had not received any formal training in research integrity. Their awareness of training opportunities at their institutions was also limited. Conclusion Age-appropriate development of honesty and integrity starts as early as primary education. Research integrity training should be offered from the bachelors level and continue throughout the entire professional life of researchers. Although these courses may not imbue researchers with integrity itself, they are essential to improving the research culture, reinforcing integrity norms, and discouraging researchers who lack personal integrity from engaging in research misconduct. (shrink)

Neil Levy’s book Bad Beliefs defends a prima facie attractive approach to social epistemic policy – namely, an environmental approach, which prioritises the curation of a truth-conducive information environment above the inculcation of individual criti cal thinking abilities and epistemic virtues. However, Levy’s defence of this approach is grounded in a surprising and provocative claim about the rationality of deference. His claim is that it’s rational for people to unquestioningly defer to putative authorities, because these authorities hold expert status. (...) As friends of the environmental approach, we try to show why it will be better for that approach to not be argumentatively grounded in this revisionist claim about when and why deference is rational. We identify both theoretical and practical problems that this claim gives rise to. (shrink)

Most contractualist ethical theories have a subjunctivist structure. This means that they attempt to make sense of right and wrong in terms of a set of principles which would be accepted in some idealized, non-actual circumstances. This makes these views vulnerable to the so-called conditional fallacy objection. The moral principles that are appropriate for the idealized circumstances fail to give a correct account of what is right and wrong in the ordinary situations. This chapter uses two versions of contractualism to (...) illustrate this problem: Nicholas Southwood’s and a standard contractualist theory inspired by T.M. Scanlon’s contractualism. It then develops a version of Scanlon’s view that can avoid the problem. This solution is based on the idea that we also need to compare different inculcation elements of moral codes in the contractualist framework. This idea also provides a new solution to the problem of at what level of social acceptance should principles be compared. (shrink)

What is indoctrination? This paper clarifies and defends a structural epistemic account of indoctrination according to which indoctrination is the inculcation of closed-minded belief caused by “epistemically insulating content.” This is content which contains a proviso that serious critical consideration of the relevant alternatives to one's belief is reprehensible whether morally or epistemically. As such, it does not demand that indoctrination be a type of unethical instruction, ideological instruction, unveridical instruction, or instruction which bypasses the agent's rational evaluation. In (...) this way, we can account for why indoctrination can occur for liberal democratic beliefs as much as it occurs for fascist, fundamentalist, or fanatical belief: for indoctrination is fundamentally a structural epistemic phenomenon. (shrink)

Children of current generation needs to be cherished and nurtured as per future perspectives. Teachers’ own broad context of values put immense influence for value inculcation in students. The present study aims to analyze the perception of Indian and Western teacher trainees about values and the result drawn that Honesty, responsibility, respect for all and equality values have been most frequently cited by both Indian and Western trainees. On cultural issues category, Indian trainees preferred environmental issue while their counterparts (...) to economic climate issue. Assembly and discussion, using good example and reward, have been suggested as useful teaching strategies for value inculcation by both groups of trainees. (shrink)

This paper explores the topic of military ethics, what we mean by that term, what it covers, how it is understood, and how it is taught. It suggests that the unifying factor that makes this a coherent subject beyond individual national interpretations of it is the core idea of military professionalism. The paper draws out the distinction between training and education and draws on research conducted by a number of different people and agencies, including the International Committee of the Red (...) Cross, to establish what factors contribute to effective pedagogy and the inculcation of appropriate attitudes and behaviours. The paper concludes by looking at the way military ethics contributes to military outcomes from protecting civilians and the vulnerable to building resilience in our own military personnel to protect their mental health, through to the strategic costs of losing the moral high ground if behaviour is seen to fall short of that expected from military professionals. (shrink)

This article presents a new approach to understanding ritual: embodied world construction. Informed by phenomenology and a philosophy of embodiment, this approach argues that rituals can (re)shape the structure of an individual's perceptual world. Ritual participation transforms how the world appears for an individual through the inculcation of new perceptual habits, enabling the perception of objects and properties which could not previously be apprehended. This theory is then applied to two case studies from an existing ethnographic study of North (...) American evangelicalism, indicating how the theory of embodied world construction can shed new light on how individuals are shaped by ritual practice. (shrink)

This article attempts to show how Hirst’s earlier work on forms of knowledge, and his later work on education as an inculcation into practices, have close connections, closer than those made explicit in his own writings. In fact, it can be argued that, in some sense, the idea of a practice is fundamental to understanding the ways in which knowledge is organized, and thus to the epistemic claim that knowledge is organized differently according to the various ways in which (...) it is acquired and evaluated. This approach allows us to make a distinction between disciplines and subjects that in turn allow us to distinguish knowledge-seeking from knowledge-transmitting activities, particularly in the context of school subjects and thus to bring out more clearly the relationship between the practical side of knowledge acquisition and evaluation, on the one hand, and the structure of the knowledge thus acquired, on the other. By doing this, we can see an underlying unity in Hirst’s concerns that is not so obvious at first sight. (shrink)

Some philosophers have argued that Aristotle’s view of habituation gives rise to a ‘paradox of moral education.’ The inculcation of habit, they contend, seems antithetical to the cultivation of virtue. I argue that this alleged paradox arises from significant misunderstandings of Aristotle’s view. Habit formation need not be at odds with the development of the kinds of intelligent, reflective capacities required for virtue. Indeed, Aristotle seems right to insist on an important role for habit in the cultivation of virtue. (...) I suggest that habit formation is part of the story of how the virtuous come to see the world aright. (shrink)

There is a growing realization that management education is not producing the leaders we need in business today. What is new here is that this criticism is coming from influential business leaders and that the focus is on the quality of the character of many of the leaders and not simply on the decisions they are making. This study argues that a key insight of Aristotle’s thought, the need to develop people of character would inform the way responsible management education (...) is taught today and, more importantly, may enhance the future direction of business education. The argument, based on a study of business leaders, is that moral education in business schools should focus on the training of character rather than the inculcation of rules, becoming a certain sort of person with a “sustainability mindset.” We introduce a transformational model with five dimensions, ranging from the purpose of business school to the composition of its curriculum, aimed at achieving system-level transformation within business schools. (shrink)

Teaching business ethics is a formidable task. The lingering question of whether we can teach business ethics has plagued educators and scholars. Unlike a typical competence-based module that quantitatively reflects a student's performance through their grades, grades alone cannot represent a student's ethical conviction. The business ethics module aims to transform a student's moral disposition, instill moral virtues in them, and reduce their capitalistic tendencies. The inculcation of these intangible moral virtues requires a breakaway from traditional teaching methods. This (...) paper discusses the potential for fostering business ethics through sensemaking anthropological elements in case studies. I argue that instead of an instructional delivery method of case study delivery, students that study the anthropology of a corporate crisis and sensemake its moral change may experience a deeper level of moral response. This paper, reflecting on a postgraduate task inspired by the Volkswagen Dieselgate crisis, delves into how this task enables students to comprehend Volkswagen's deconstruction process, ultimately leading to a moral transformation and reinvention. Towards the end of the paper, I delved into some "unusually sentimental" student feedback, which resonated with deeper reflexive responses when using this new approach. (shrink)

Xenophon’s Cyrus is known among scholars for subverting Persian laws. He promises that his rule, unlike those laws, will not need force to ensure people’s obedience, for it will always prioritize his subjects’ good. But Xenophon shows that Cyrus’s leadership is more Persian than it seems. It relies on the same method of compulsion as the Persian laws do: the inculcation of gratitude and shame within citizens. Through his discussion of this similarity, Xenophon also shows that Cyrus cannot keep (...) his promise. Like Persia, his empire faces—and fails to resolve—conflicts between its power and its people’s good. Moreover, by making himself the main object of his subjects’ gratitude, Cyrus makes them dependent on him and divided from one another. Through his treatment of gratitude in the Cyropaedia, I argue, Xenophon demonstrates both the attractions and the dangers of an absolute ruler. (shrink)

Literature on bodily habit has often emphasised the inculcation of new bodily skills and embodied ways of being in practice. However, recent work demonstrates that skilled experts do focus on the body, its sensuous information, and engage in conscious and deliberate forms of bodily awareness during the performance of bodily skills. In this article, I present data from interviews with barbell coaches (CrossFit, powerlifting, and Olympic weightlifting) and yoga teachers in order to explore the social transmission of bodily knowledge. (...) I analyse accounts from these experts about the techniques and approaches they use to teach bodily skills, focusing on objective, subjective, and intersubjective strategies. I argue that while bodily knowledge is difficult to articulate, its fundamentally social basis means that it can be translated through coordinated activities and shaped by social processes. I thus advance literature on bodily knowledge by accounting for deliberation and reflexivity in learning bodily skills. (shrink)

India is a developing economy with the world’s largest population and medium human development. The country is the 5th largest in terms of world’s GDP and is poised to be a developed nation in the year 2047. The rapid expansion of state-of-the-art proves that India is ready for take-off. India is one of the youngest population nations in the world and would be much younger till 2050. The main challenge of Indian government is to prepare the youth with the quality (...) training. Business ethics is a set of moral principles that arise in the conduct of business activity. The training specifically on business ethics is very significant for India in order to achieve higher socio-economic development. The study is an attempt to persuade academicians, business professionals, consultants, and researchers for crucial role of business ethics with regard to teaching, research, and training in the higher education system in India. It has been conducted during 2022–2024 to carry on in-depth exploratory research of ethical perceptions among 80 respondents having minimum education level of post-graduation. It used snowball sampling techniques and covered all regions of India. Throughout the study, the understanding business ethics has evolved in a wide variety of ways. To the academicians, the concept of ethics mostly relates to morality/truthfulness/good consciousness/honesty/transparency/inculcation of value/respect/responsibility/code of conduct/fair practices. Some of the respondents included broader concepts like democracy, inclusiveness, efficiency, environmental concerns, integrity, leadership, loyalty, and law abiding. Business ethics, more specifically, refers to applying appropriate business policies and practices in arguably controversial subjects. Other issues include corporate governance, insider trading, bribery, discrimination, social responsibility, and fiduciary responsibility. While many laws exist to set basic ethical standards within the business community, it is largely dependent upon the leadership within business to develop codes of ethics that go beyond the strict implementation of the law. As for research, respondents emphasize the themes of loyalty, respect, professionalism, secrecy, data privacy, choice, safety, accuracy, and confidentiality as the main ethical considerations in any business research. Experts in training and consultancy emphasize a shift of the popular management philosophy from pure authoritarianism towards more collaboration and working on equal footing. However, all respondents in academia and business agreed that a remaining problem in India is the lack of inculcating ethical values or establishing ethical norms in any type of organization, whether it is an educational institution, a consultancy firm or a business corporation. The serious challenges in the years to come are particularly in the areas of social media ethics, manpower management, corporate governance, environmental, social and governance (ESG) issues, artificial intelligence and automation, stakeholder capitalism and diversity, equity and inclusion, and a dynamic value system. (shrink)

This chapter discusses the relationships between the nominalist nature of psychiatric diagnoses, as described by Paul Verhaeghe, and the modal logical context of psychotherapy. The nominalist view portrays psychodiagnosis as storytelling, rather than medical diagnostics, and offers various narrative and, by extension, metaphysical possibilities for the inculcation of logical modality in the conceptualization of psychotherapy, including the idea of changing modal worlds, or possible worlds, as key elements in Modal Integrative Psychotherapy.

The paper investigates the video game discourse of the Russian state media from 2011 to 2015. Critical discourse analysis serves as a methodological framework for this work, and Foucault’s power/knowledge model is used to explain the logic behind the «grotesque discourses». In the Russian press, video games are described as an instance of inculcation, provoking overintense emotions and forcing individuals to commit symbolic acts impossible from the standpoint of “normal” pedagogy. The paper problematizes the mythologization of violence in video (...) games and identifies the main tropes used to establish the connection between video games and violence (murders) as “natural” and “obvious”. Particular attention is paid to the publications of Aleksandr Minkin, a reporter at “Moskovskij Komsomolets” (“Moscow Komsomol Member”) and one of the most prominent critics of video games, as well as to the media coverage of the first school shooting in Russia (shooting at school № 263 in 2014). It is shown that video games are used in the media discourse as an explanatory principle that allows a shift from the crime to the criminal, to those acts which reveal moral depravity or psychological disorder, and those circumstances which foster criminalism. Pointing to the games helps restore the “normal” connection between social and moral qualities, explaining the crime committed by an honours student from a “good family” as being the result of the depictions of violence in video games affecting the child’s psyche. Video games are also described as a factor in shaping the “digital generation” or “generation of gamers” — odd and politically dangerous. The dangers that games create for both gamers and society in general (the non-distinction between the “real” and the “virtual”, the illusion of a “possible restart”) allow the journalists and experts to insist on strengthening measures of supervision and protection, and expanding legal and medical control. (shrink)

In Children, Religion and the Ethics of Influence, John Tillson sets out a clear and convincing case for the view that children ought not to be initiated into religious faith by their parents or others with the relevant ‘extra-parental responsibilities’. However, by predicating his thesis on an understanding of illegitimate religious influence that largely equates initiation into faith with the inculcation of a distinctive type of propositional content, I contend that Tillson misses some of the potential harms such initiation (...) may engender. Here I briefly explain why this is a problem before suggesting three ways he might respond to the criticism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Virtue Ethics for the Real World: Improving Character without Idealization by Howard J. CurzerBenjamin HoleCURZER, Howard J. Virtue Ethics for the Real World: Improving Character without Idealization. New York: Routledge, 2023. 272 pp. Cloth, $160.00The development of virtue ethics has been in a lull. This book is a welcome treatise in theory-building, developing a novel Aristotelian approach to virtue ethics that, first, avoids idealization and, second, provides a (...) method for character improvement. It is divided into two parts reflecting these themes.The front matter before the title page brandishes a "No Don Quixotes" sign, warning the reader the following pages are no place for a misguided idealist. Part 1, "Against Idealization," contains six chapters. Chapter 2 argues that idealization is not a useful guide, but an impediment to virtue, since ideals can be misleading, psychologically damaging, and used for nefarious purposes. Chapters 3 through 7 construct a virtue ethical theory without idealization. Idealization may seem central to a virtue-oriented approach to ethics. For example, Rosalind Hursthouse's famous biconditional claims that an act is right if and only if it is what the virtuous person would characteristically do in the same circumstances. By contrast, chapter 3 provides counterexamples separating virtuous action from what the virtuous person would characteristically do, and separating virtuous action from right action. Sacrificing Hursthouse's biconditional is a fundamental change to the way many conceive of Aristotelian virtue ethics, demanding revisions to the rest of the theory. For instance, to address moral dilemmas, chapter 4 defends two psychological mechanisms under which there are virtuous, morally wrong acts that are admirably immoral, and vicious, morally right acts that leave the agent with dirty hands.Chapter 5 provides the grounding for contemporary Aristotelian virtue ethics without idealization, by answering what makes character traits [End Page 541] virtues and what makes acts virtuous. Two-level eudaimonism involves a thin theory, where virtue consists in responding well to different spheres of human activity, and a thick theory, where responding well contributes to the agent's eudaimonia. Since virtuous people may characteristically perform nonvirtuous actions, virtuous actions are not necessarily what virtuous people characteristically do but actions that are endorsed by virtuous people from the perspective of virtue. The "Perspectives Doctrine" claims that virtuous people decide how to respond from the perspective of different virtues, and those perspectives offer incomplete and sometimes incompatible ways of responding. For instance, a temperate person endorsing an action as temperate from the perspective of temperance makes it temperate, but would not make it courageous, and an endorsement from the perspective of courage would not make her action temperate. Agents determine what is virtuous by asking virtuous people to consider, from the perspective of virtue, what should be done; when virtuous people are unavailable, agents can consult philosophers and social scientists who research the responses of virtuous people. Chapter 6 rejects the "Reciprocity of the Virtue Doctrine," which claims possessing one virtue entails possessing the rest, in favor of the "Unevenly Virtuous People Doctrine," on which people can have some but not all of the virtues; character typically improves at different paces in different areas of life. Chapter 7 rejects Philippa Foot's "Corrective Doctrine" of virtue as implausible idealization in favor of a traditionally Aristotelian "Doctrine of the Mean," and argues that the virtues of integrity, forgiveness, tolerance, open-mindedness, and civility are governed by that doctrine.Although character improvement seems to depend on idealization, by striving to achieve some end, part 2's five chapters paint an alternative picture. Chapter 8 defends a medical analogy over competing models philosophers typically employ to understand character improvement, including skill (Aristotle and Julia Annas), stage or path (Aristotle and Wouter Sanderse), self-cultivation (Mengzi), and self-construction (Xunzi) analogies. To improve character, one must look to a fine-grained list of possible character flaws, diagnose deficits in character, and then heal character flaws by employing targeted strategies, including "inculcation strategies, rehabilitation strategies, and strategies to improve society's ethical climate." Character improvement is complex and becomes more so when considering all of the ways one might err. Chapter 9 introduces an Aristotelian model for moral decision-making within each... (shrink)

An attempt to solve a problem of the phenomenon of thrownness is carried out in this article. Investigation of thrownness as a phenomenon of human existence is made through the problem of falling. This concept was used by M. Heidegger and J. P. Sartre in their philosophical was finalized conceptions for the first time. Also in this article the Critical literature about “thrownness”. The relationship of this concept is reviewed through the concepts of absurd and losing of inculcation. The (...) result of this investigation describes the sources of this concept and its forms of display in human culture. Thrownness is investigation of falling to the world and takes a place so that the world takes it and joint life with other. Everybody loses himself, because falls from himself, hangs up in the public world, in existence-together, which is made: rumours, curiosity and ambiguity. Thrownness shows up the phenomenon which has direct connection with many types of human activity, shown in a culture and is in it fundamentally, and also comes forward necessary for the decision of anthropological questions of sense of human existence, mutual relations of man and society and origin of culture. Keywords: absurd, inculcation, thrownness, identification, falling, presence, Dasein. (shrink)

This chapter will examine the systemic changes in policy and legislation as well as issues of self-regulation and government regulation needed in combating corruption and media corruption and specifically in the Big Tech companies such as Facebook and Google, as well as explore anti-corruption solutions needed in effectively responding to the challenge of media corruption in the Age of Information. The role of investigative journalists in the exposure of corruption examined in Chap. 6 will be revisited in this chapter to (...) illustrate the ongoing significance of investigative journalism in the regulation of corruption and media corruption specifically. The chapter will then argue for a clear public articulation of public ethical principles and values through an examination of their historical justification and motivation on the basis of several contemporary ethical theories. The chapter will then examine the necessary normative alignment of public ethical principles and values with government regulation comprising both retrospective regulation through penalties such as fines as well as prospective regulation through external and independent audits of the Big Tech companies by the government and its associated agencies. As well, the chapter will argue for the inculcation of public ethical principles and values within the corporate structures of the Big Tech companies through education training programs. (shrink)

Historic enforcement of religion is seen as an instance of enforced promise‐keeping and this in turn as an instance of enforced morality. The acceptability of these enforcements seems related to the degree of consensus as to their object. Infant baptism seems to parallel inculcation of virtues by parents, such forced habits being analogous to promises made in our name. The ambiguity of ‘internalization’ is discussed here and the notion of conformity to human nature is put forward as an alternative (...) to the paradoxes of authoritarian liberalism. (shrink)

In the European philosophical tradition, there are two trends in the understanding of freedom – the negative concept of freedom, which grew out of the mechanicism of the 17th century, which formed the basis of the liberal political tradition, and the con­cept of freedom as autonomy, established in a modern form in the works of Benedict Spinoza and Immanuel Kant, and later becoming the basis of the Republican politi­cal tradition. Historically, the negative concept of freedom has assumed a dominant position, (...) in certain periods completely replacing all alternatives. However, the appeal to the idea of freedom as a state of autonomy can become one of the significant ap­proaches to critique of the liberal understanding of freedom, way of understanding its limitations. The historical analysis of the formation of the liberal concept of freedom al­lows us to identify those features of it that prevent this conceptualization of freedom from fully comprehending all forms of external influence leading to a state of unfree­dom. These include, in particular, the limited understanding of interference in free choice, characteristic of liberalism due to the spirit of mechanicism embedded in it at the early stages of its development. This limitation in the liberal concept of freedom can be identified by referring to the Republican tradition of understanding freedom that inherited its definition of freedom from the legal tradition of Antiquity and postulates the need for the absence of not only arbitrary interference in an individual’s free choice, but also the very possibility of such an interference (something that is allowed in some forms of liberalism). At the same time, the appeal to the concept of autonomy in the form of a comparative analysis of the republican understanding of freedom and freedom as autonomy allows us to reveal the limitations of the republican understanding of free­dom, the reliance on which does not allow us to consider the external restrictions of freedom associated with the inculcation of certain values and their subsequent inter­nalization. (shrink)

This concluding chapter defends the importance of education and training in the nurture and regulation of safe behaviour in healthcare. Pedersen suggests that curriculums and training programmes should approach patient safety not only as system engineering, but as inseparably connected with practical types of knowledge, acting with uncertainty, the ability to use guidelines with discernment in concrete clinical situations and the inculcation of safety dispositions, practical routines and a critical sense. The book ends by advancing a return to a (...) more normative understanding of medical practice where evaluating, taking responsibility for and forgiving or blaming medical errors within the medical community is approached as a fundamentally moral structure that supports learning through modification of dispositions and the establishment of limits of office. (shrink)

This chapter begins by considering the relations between culture, education, and values in general, to draw attention to what is at issue, which is, briefly, not culture in its most inclusive sense, but high culture. It then puts our present situation in some sort of comparative context by outlining an extremely short and selective history of education. Education is the transmitter of culture and the inculcation of values is at the centre of education. Traditionally, high culture, as embodied in (...) the canon and the more theoretical academic disciplines and made possible by developed linguistic capacity, has been assumed to be the supremely valuable part of education. Hitherto those who wished to extend education from the few to the many aimed to enlarge the constituency for high culture. But now, by those who would unmask it as an elitist device, it is under threefold attack. (shrink)

This chapter addresses the prospect of using law as a tool to inculcate the personal or individual virtue of justice. Such a project arguably falls under the rubric of “virtue jurisprudence,” so the first task in this chapter is to situate the emerging virtue jurisprudence within the landscape of normative legal theory. There follows a discussion of three major challenges that would face any efforts to use the law to make people just—most notably the claim that the legislative virtue (...) class='Hi'>inculcation project might violate our shared liberal commitments to autonomy. Finally, the chapter highlights some of the ways to conceptualize the legislative virtue inculcation project to make it less objectionable to possible critics. (shrink)

Traditional approaches to education presume that the child acquires moral maturity from contacts with established religions, plus an injection of religious ideas via parents and schools. Homo sapiens, for his/her part, has been thought to become moral through the acquisition of values, representing the will of God, via the teachings of inspired prophets. In this scenario, myth and truth were interwoven and confused. We now see things differently: social/moral values appear, rather, to have been generated as the inescapable foundations for (...) communal life. These values were often sustained by myth but were not the outcome of the mythical explanations. In our era the myths are fading overall, in spite of bursts of regeneration, thereby weakening the hold of traditional religions, so that we now need to turn, as the secure basis for moral education, mainly to nourishing social/moral values through the experiences and relationships we offer to children and young adults. This greatly extends the role of home and school as assured sources of moral development, which have now to be secured, not by abstract inculcation, but through communal values, experienced within patterns of social action and interaction, reinforced by general curriculum content. (shrink)

Le présent ouvrage rassemble les contributions des chercheurs en anthropologie et en sciences de l'éducation qui se sont réunis en septembre 2015 à la Sorbonne lors du colloque international "Anthropologie et éducation". Sur la base de leurs enquêtes de terrain menées principalement en France et au Brésil, mais aussi en Uruguay, en Iran, en Chine, en Mongolie, en Inde, en Indonésie, au Mali, au Sénégal et en Polynésie, quatre thèmes centraux y sont abordés : l'inculcation de l'écriture et la (...) scolarisation des savoirs confrontées aux modalités corporelles de transmission et d'apprentissage ; la violence physique et symbolique en éducation légitimée comme dressage ou comme épreuve initiatique et maintenant contestée au nom des droits de l'enfant ; l'éducation morale comme intégration sociale et environnementale ; et enfin les pratiques scolaires de reconnaissance des minorités culturelles. (shrink)

Political and social commentators regularly bemoan the decline of morality in the modern world. They claim that the norms and values that held society together in the past are rapidly eroding, to be replaced by permissiveness and empty hedonism. But as Edward Rubin demonstrates in this powerful account of moral transformations, these prophets of doom are missing the point. Morality is not diminishing; instead, a new morality, centered on an ethos of human self-fulfillment, is arising to replace the old one. (...) As Rubin explains, changes in morality have gone hand in hand with changes in the prevailing mode of governance throughout the course of Western history. During the Early Middle Ages, a moral system based on honor gradually developed. In a dangerous world where state power was declining, people relied on bonds of personal loyalty that were secured by generosity to their followers and violence against their enemies. That moral order, exemplified in the early feudal system and in sagas like The Song of Roland, The Song of the Cid, and the Arthurian legends has faded, but its remnants exist today in criminal organizations like the Mafia and in the rap music of the urban ghettos. When state power began to revive in the High Middle Ages through the efforts of the European monarchies, and Christianity became more institutionally effective and more spiritually intense, a new morality emerged. Described by Rubin as the morality of higher purposes, it demanded that people devote their personal efforts to achieving salvation and their social efforts to serving the emerging nation-states. It insisted on social hierarchy, confined women to subordinate roles, restricted sex to procreation, centered child-rearing on moral inculcation, and countenanced slavery and the marriage of pre-teenage girls to older men. Our modern era, which began in the late 18th century, has seen the gradual erosion of this morality of higher purposes and the rise of a new morality of self-fulfillment, one that encourages individuals to pursue the most meaningful and rewarding life-path. Far from being permissive or a moral abdication, it demands that people respect each other's choices, that sex be mutually enjoyable, that public positions be allocated according to merit, and that society provide all its members with their minimum needs so that they have the opportunity to fulfill themselves. Where people once served the state, the state now functions to serve the people. The clash between this ascending morality and the declining morality of higher purposes is the primary driver of contemporary political and cultural conflict. A sweeping, big-idea book in the vein of Francis Fukuyama's The End of History, Charles Taylor's The Secular Age, and Richard Sennett's The Fall of Public Man, Edward Rubin's new volume promises to reshape our understanding of morality, its relationship to government, and its role in shaping the emerging world of High Modernity. (shrink)

_Explores a range of Buddhist perspectives in a distinctly American context._ The US seems to be becoming a Buddhist country. Celebrity converts, the popularity of the Dalai Lama, motifs in popular movies, and mala beads at the mall indicate an increasing inculcation of Buddhism into the American consciousness, even if a relatively small percentage of the population actually describe themselves as Buddhists. This book looks beyond the trendier manifestations of Buddhism in America to look at distinctly American Buddhist ways (...) of life-ways of perceiving and understanding. John Whalen-Bridge and Gary Storhoff have organized this unique collection in accordance with the Buddhist concept of the Three Jewels: the Buddha, the Dharma, and the Sangha. The Buddha section discusses the two key teachers who popularized Buddhism in America: Alan Watts and D. T. Suzuki and the particular kinds of spirituality they proclaimed. The Dharma section deals with how Buddhism can enlighten current public debates and a consideration of our national past with explorations of bioethics, abortion, end-of-life decisions, and consciousness in late capitalism. The final section on the Sangha, or community of believers, discusses how Buddhist communities both formal and informal have affected American society with chapters on family life, Nisei Buddhists, gay liberation, and Zen gardens. (shrink)

У статті досліджується проблема нерозпізнавання дискримінаційних практик в університетському середовищі крізь теоретичну призму концепції символічного насильства П'єра Бурдьє. Гендерно зумовлене насильство розглядається не як сукупність ізольованих інцидентів, а як структурний ефект інституційних, мовних і педагогічних практик, що відтворюють ієрархії влади та нормалізують нерівність. Емпіричну основу дослідження становлять дані студентських опитувань, проведених у 2024–2025 рр., зосереджених на розпізнаванні гендерно зумовленого насильства та досвіді дискримінаційних висловлювань та дій у відносинах між студентами та викладацьким складом. Теоретична рамка дослідження інтегрує концепції символічного насильства, педагогічного (...) авторитету, габітусу та інкулькації Пітера Бурдьє з аналітичною моделлю, розробленою Суручі Тхапар-Бйоркерт (Suruchi Thapar-Björkert), Лоттою Самеліус і Ґурчатаном С. Сангхерою. Ця модель виокремлює чотири взаємопов'язані механізми відтворення символічного насильства у повсякденних контекстах: хибне визнання, поблажливість, згоду та співучасть. У статті обстоюється теза щодо оперування студентством абстрактними знаннями про дискримінацію та гендерно зумовлене насильство та одночасного нерозпізнавання цих явищ у конкретних життєвих і освітніх взаємодіях. Цей розрив пояснюється не браком розуміння, а тривалим процесом інкулькації, завдяки якому домінантні норми, ієрархії та способи комунікації інтерналізуються як природні й самоочевидні. Крім того, університет концептуалізується як мовний та епістемний авторитет і тим самим обмежує можливість артикулювати досвід дискримінації як інституційну проблему. (shrink)

Aristotle is arguably superior to Kant in his account of human rationality, an account that allows the emotions to participate in reason, rather than being mere animal, non‐rational impulses, and thereby play their proper role in the specification of full virtue. The virtues are concerned with actions and feelings, and the moral education needed to develop them involves the education of the emotions. The full significance of this fact can be fruitfully illustrated through an example of moral miseducation, viz. the (...) inculcation of racism. (shrink)

The inculcation of academic integrity among post-graduate students is an ongoing concern for universities across the world. While various researchers have focused on causal relations between forms of instruction, student characteristics, and possession of academic integrity, there is need for an increased examination of the role of supervisors in shaping student perceptions of academic integrity. Unlike the undergraduate level, where student interaction with professors is often limited, post-graduate students have an ongoing relationship with their supervisors, whether at the Masters (...) or Doctorate level. In some ways like masters over apprentices, rather than teachers over students, supervisors engage in continued interaction with post-graduate students, shaping these students views not only on the substance of their research, but also in how researchers “should” act. As part of a larger project in examining post-graduate student opinions on academic integrity and research ethics, we conducted surveys to investigate the relationship between student perceptions of their supervisors and student perceptions of academic integrity. We use survey data from a population of post-graduate students at a comprehensive research university in Hong Kong to analyze student perceptions of academic integrity and how students might be influenced by their supervisors’ service as mentors and/or ethic exemplars. (shrink)

This chapter offers a critical assessment of Ben Spiecker’s theory of indoctrination, according to which indoctrination involves the suppression of critical dispositions, intellectual virtues, and rational emotions. Spiecker develops his account in part by contrasting the dispositions, virtues, and emotions of the indoctrinated student with those of the critical thinker. While I am in considerable sympathy with Spiecker’s account of indoctrination, I have three reservations concerning it: the limiting of the content of indoctrinated beliefs to “doctrines”, the conceptual impossibility of (...) non-indoctrinating belief inculcation, and the unduly limited domain of indoctrination. The theory is tested by applying it to the song “The Wheel.”. (shrink)